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ARE   YOU    HUMAN? 

A  LECTURE   TO   THE  FRESHMAN  CLASS  IN   YALE 

COLLEGE  ON  THE  RALPH  HILL  THOMAS 

FOUNDATION 


^The^y^o 


THE  MACMILLAN  COMPANY 

NEW  YORK   •    BOSTON   •    CHICAGO  •    DALLAS 
ATLANTA  •    SAN   FRANCISCO 

MACMILLAN  &  CO.,  Limited 

LONDON  •  BOMBAY  •  CALCUTTA 
MELBOURNE 

THE  MACMILLAN  CO.  OF  CANADA,  Ltd. 

TORONTO 


ARE  YOU  HUMAN? 


BY 
WILLIAM   DeWITT   HYDE 

PRESIDENT   OF   BOWDOIN   COLLEGE 


WehJ  got* 

THE   MACMILLAN    COMPANY 

1916 

All  rights  restrved 


Copyright,  1916, 
By  the  MACMILLAN  COMPANY. 

Set  up  and  electrotyped.    Published  November,  1916. 


NorixjooU  ^W0g 

J.  S.  Cashing  Co.  —  Berwick  &  Smith  Co. 

Norwood,  Mass.,  U.S.A. 


INTRODUCTION 

Cast  Into  the  metal  of  the  bell  of 
my  old  school,  The  PhilHps  Exeter 
Academy,  are  these  words  :  —  "  Hue 
venite  pueri  ut  viri  sitisy'  "  Come  here, 
boys,  to  become  men."  Kant  defined 
education  as  "  the  process  by  which 
man  becomes  man/'  We  are  not  born 
men ;  nor  do  we  come  to  manhood 
automatically  on  reaching  one  and 
twenty.  To  become  human  we  have 
to  take  up  and  fulfill  our  human  re- 
lationships. 

Of  these  I  have  selected  the  dozen 
most    important.      Merely    to    describe 

V 


Are  You  Human'? 

too,  men  were  not  to  graduate 
from  his  proposed  school  until  the 
ripe  age  of  fifty. 

Our  common  humanity  was  de- 
veloped by  hunters  and  herdsmen, 
fishermen  and  farmers,  explorers  and 
pioneers ;  men  who  wrested  their 
subsistence  from  the  forest  and  the 
furrow;  men  who  faced  wild  beasts 
and  savages ;  men  who  were  the 
few  survivors  of  the  many  who 
went  down  under  these  tremendous 
strains. 

This  hard-won  vigor  of  the  pioneer 
is  lost  in  a  few  generations  of  civi- 
lized conditions,  unless  we  develop 
some    artificial    substitute    for    the 


Athletics 

beast  and  the  savage,  the  tempest 
and  the  plague.  That  civiHzed  sub- 
stitute is  athletics. 

Clerks  and  salesmen,  students  and 
professional  men,  sorely  need  to 
ride  and  shoot,  or  hunt  and  fish,  or 
run  and  row,  or  play  baseball  and 
football,  or  at  least  tennis  and  golf, 
if  they  are  to  retain  the  physical 
features  of  the  humanity  so  hardly 
won  for  us  by  our  vigorous  and  re- 
sourceful ancestors. 

Do  you  then  stamp  your  will 
through  nerve  and  muscle  on  the 
mountain  or  the  sea ;  a  gamy  fish 
or  an  elusive  animal ;  on  the  court 
or  links,  the  river  or  the  cinder 
3 


Are  You  Human? 

track,  the  diamond  or  the  grid- 
iron ? 

If  so,  on  this  side  you  are  a  man, 
worthy  of  the  sturdy  ancestors  from 
whom  you  are  descended. 

Or  do  you  shrink  from  contact 
with  hard  conditions,  and  worthy 
opponents  ?  Are  you  content  to  sit 
on  the  bleachers  and  yell ;  or  lounge 
in  your  rooms  and  smoke ;  or  loaf 
at  the  clubroom  and  gossip  and  bet. 
Then  your  enfeebled  constitution, 
your  flabby  muscles  and  unsteady 
nerves,  show  that  on  this  side  of 
your  nature  you  are  still  unhuman 
—  an  undeveloped  boy,  with  merely 
the  years  and  bulk  of  a  man. 

4 


Athletics 

Or  do  you  weaken  your  power  to 
resist  disease  and  to  stand  strain  by 
stimulants,  drugs,  or  unnatural  in- 
dulgences ;  simply  for  the  sensations 
they  give,  apart  from  any  normal  use 
they  serve  ?  Then  you  are  inhuman  : 
you  are  not  a  man  at  all,  but  an  over- 
grown baby  prematurely  escaped 
from  the  nursery;  unworthy  of  the 
long  line  of  sturdy  ancestors  from 
whom  you  have  degenerated. 


II 

SOCIETY 

Bacon  tells  us  that  "He  who 
loveth  solitude  is  either  a  wild  beast 
or  a  god/'  As  gods  are  not  so  nu- 
merous nowadays  as  formerly,  Ba- 
con's remark  classifies  the  unsocial 
man  as  less  than  human.  We  all 
accept  to-day  the  principle :  "  Unus 
homo  nullus  homo''  —  "One  man 
alone  is  no  man  at  all." 

Do  you  mingle  freely,  helpfully, 
sympathetically   with    your    fellows 
as  host  or  guest,  officer  or  member, 
6 


Society 

partner  or  opponent ;  conforming  to 
the  little  conventions  devised  to 
make  social  intercourse  enjoyable  ? 
Do  you  readily  and  generously  merge 
your  interests  in  the  interests  of  the 
company  or  party,  the  society  or 
club,  the  game  or  entertainment,  in 
which  you  chance  to  be  ? 

If  so,  you  are  human  on  the  social 
side ;  and  the  parties  and  picnics, 
dinners  and  teas  you  attend ;  the 
clubs,  fraternities,  circles  to  which 
you  belong,  in  a  rough  external 
way  measure  on  this  side  the  degree 
of  your  humanity. 

Or  are  you  too  stupid  and  lazy 
to  master  the  little  conventions  that 
7 


Are  You  Human  ? 

bar  the  entrance  to  good  society  ? 
Are  you  too  self-conscious  to  get 
out  of  yourself  into  happy  commun- 
ion with  others  ?  Are  you  too  shy 
to  meet  men  and  women  a  little 
more  than  halfway  ?  Then  to  that 
extent  you  are  missing  one  of  the 
best  gifts  humanity  has  in  store  for 
you.  In  self-inflicted  isolation  and 
unhappiness  you  are  unhuman. 

Or  are  you  a  mere  climber,  try- 
ing to  ^"make"  this  club  or  enter 
that  circle  for  your  own  selfish  ends  ? 
Are  you  disloyal,  betraying  those 
who  trust  you  ?  Do  you  roll  as  a 
sweet  morsel  under  your  tongue  the 
failings  of  your  fellows  ?  Do  you 
8 


Society 

think  not  of  what  you  can  put  into 
your  group,  but  what  you  can  get 
out  of  it  ?  Lowest  of  all,  do  you 
take  pleasure  in  your  power  to  keep 
other  fellows  out  of  the  groups  that 
you  are  in,  and  glory  in  your  ex- 
clusiveness  ?  Is  your  wealth,  or 
family,  or  education,  or  taste,  not  a 
magnet  to  draw  less  fortunate  men  to 
you,  but  a  barrier  to  fend  them  off  ? 
Then  your  snobbishness  marks 
you  as  unfit  for  membership  in  any 
group  of  genuine  and  generous  men, 
and  in  spite  of  all  the  clubs  you 
"'make,''  and  the  circles  into  which 
you  climb,  brands  you  as  at  heart 
false,  hollow,  and  inhuman. 

9 


Ill 

SCIENCE 

By  the  long  labor  of  devoted 
scientists  man  has  won,  or  is  on  the 
way  to  win,  the  mastery  over  nature. 
The  combinations  of  the  molecules, 
the  courses  of  the  stars,  obey  the 
laws  of  his  arithmetic  and  trigo- 
nometry. 

The  geologist  sees  in  the  uplifted 
mountains  and  fertile  valleys  the 
results  of  processes  essentially  the 
same  as  those  going  on  to-day ;  and 
looks  forward  to  a  time  when  his 

lO 


Science 

knowledge  of  the  structure  and  con- 
stitution of  the  earth  will  enable 
him  to  predict  the  location  of  min- 
erals with  something  of  the  accuracy 
with  which  the  astronomer  predicts 
an  eclipse. 

The  botanist  sees  in  sepal  and 
petal  and  stamen  and  pistil  modified 
leaves ;  and  develops  new  varieties 
of  flowers  and  fruits  and  vegetables 
to  suit  his  taste. 

The  biologist  traces  in  the  human 
embryo  the  recapitulation  of  the 
history  of  the  evolution  of  man 
from  lower  forms. 

The  engineer  harnesses  steam  and 
electricity  to  his  car ;  and  for  pur- 
II 


Are  You  Human  ? 

poses  of  conversation  contracts  a 
continent  to  the  dimensions  of  a 
single  hall. 

Can  you  then,  in  one  or  more  of 
these  departments,  astronomy,  geol- 
ogy, physics,  chemistry,  biology, 
engineering,  not  merely  in  verbal 
description,  but  in  first-hand  manip- 
ulation and  experiment,  retrace  these 
law-abiding  processes  of  nature, 
these  serviceable  devices  of  man  ? 
Can  you  disentangle  essential  from 
accidental ;  and  trace  the  obscure 
recurring  identity  underneath  the 
obvious  and  confusing  diversity  ? 
Having  discovered  for  yourself  law 
in  two  or  three  spheres,  do  you  ap- 

12 


Science 

proach  all  scientific  subjects  in  ab- 
solute confidence  that  every-where, 
from  the  smallest  atom  to  the  re- 
motest star,  there  is  discovered  or 
discoverable  law  ?  Can  you  call  by 
their  names  rare  specimens ;  see  the 
law  in  its  unusual  as  well  as  its 
usual  workings :  predict  what  will 
be,  and  determine  what  shall  be  ? 

If  so,  you  are  human  on  this  side ; 
you  are  a  scientific  man. 

Or  do  you  believe  in  luck ;  fear 
thirteen  at  a  table,  and  shrink  from 
enterprises  begun  on  Friday  ?  Mak- 
ing due  allowance  for  the  control  of 
mind  over  matter  with  which  it  is 
organically  connected,  to  heal  disease 
13 


Are  You  Human? 

and  increase  strength,  do  you  go 
farther  and  believe  in  the  merely 
magical  power  of  mind  over  external 
matter,  apart  from  discovered  or 
discoverable  law  ? 

Then  in  your  thinking  you  are 
harking  back  to  the  outgrown  child- 
hood of  the  race :  you  are  childish, 
superstitious,  unhuman. 

Or  worst  of  all,  do  you  deliberately 
stultify  yourself?  Do  you  put 
things  together  in  your  mind  which 
refuse  to  go  together  in  fact,  like 
a  man  I  once  met  who  professed  to 
believe  on  scientific  grounds  that 
Adam  was  evolved,  but  was  equally 
clear  on  Biblical  grounds  that  Eve 
14 


Science 

was  a  special  creation  ?  Do  you 
try  to  force  these  absurd  views  on 
other  persons  ?  Do  you  speak  dis- 
paragingly of  scientific  truth  as  com- 
pared to  ecclesiastical  dogmas,  and 
try  to  maintain  incredible  creeds  by 
inquisition  and  persecution  ?  Then 
you  are  inhuman :  you  are  the  suc- 
cessor of  the  men  who  stoned  the 
prophets,  burned  martyrs  at  the 
stake;  tormented  and  persecuted 
the  men  who  brought  new  light ; 
and  crucified  the  world's  greatest 
truth-lover. 


15 


IV 

ART 

Unlike  science,  which  knows  the 
world  as  it  is  and  moulds  it  to 
man's  use,  art  fashions  for  man's 
delight  a  fairer  world  than  nature 
ever  made.  Stones  do  not  grow 
of  themselves  into  statues  and  cathe- 
drals ;  sounds  do  not  arrange  them- 
selves in  symphonies,  nor  pigments 
in  madonnas ;  characters  in  life  are 
seldom  as  clear-cut  as  those  of 
Shakespeare  and  George  Eliot.  The 
spontaneous  ejaculations  of  Tommy 
i6 


Art 

f 

Atkins   do   not   grow   into   Barrack 

Room  Ballads ;  nor  are  the  tomb- 
stones in  any  actual  cemetery  quite 
as  expressive  of  the  lives  they  com- 
memorate as  those  in  the  Spoon 
River  Anthology.  Sculptor  and 
architect,  painter  and  engraver, 
novelist  and  dramatist,  poet  and 
orator,  give  us  a  more  human  world 
than  nature  without  them  could 
produce  —  illuminated  by  a  ^' light 
that  never  was  on  sea  or  land/' 
Their  works  are  literally  supernat- 
ural. For  they  discard  the  irrele- 
vant, heighten  the  significant,  con- 
centrate into  an  instant,  or  at  most 
a  few  hours,  the  quintessence  of  a 
17 


Are  You  Human  ? 

lifetime,  or  a  cause  for  which  nations 
have  fought  for  years. 

Have  you  then  a  great  and  grow- 
ing acquaintance  with  buildings, 
pictures,. plays,  novels,  poems,  songs, 
which  you  enjoy  and  love  ?  Have 
you  favorite  artists,  dramatists, 
novelists,  poets,  musicians,  from 
whom  you  gain  refreshment  and 
expansion,  and  to  whom  you  seek 
to  introduce  your  friends  ? 

If  so,  you  are  human  on  the  side  of 
art,  and  are  happily  at  home  in  this 
fairest  of  the  humanities. 

Or  do  you  live  wholly  in  the 
world  of  your  own  eyes ;  drudging 
monotonously  in  bondage  to  the 
i8 


An 

commonplace  :  the  slave  of  dull  rou- 
tine ?  Then  at  this  point  you  are 
unhuman :  you  are  throwing  away 
the  fruits  of  generations  of  gifted 
men  in  all  the  arts ;  you  are  selling 
your  birthright  of  one  of  the 
most  precious  of  the  humanities  for 
a  mess  of  miserable  pottage. 

Or,  worst  of  all,  do  you  pervert 
this  human  faculty  of  imagination, 
the  power  of  creation  by  selection 
and  concentration,  to  pick  out  and 
gloat  over  aspects  of  life  which  in 
their  proper  function  and  subor- 
dination are  pure  and  noble ;  but 
isolated,  exaggerated,  and  empha- 
sized, become  vulgar  and  obscene  ? 

19 


Are  You  Human  ? 

Do  you,  as  Carlyle  says,  ''dig  up 
the  roots  of  the  fair  flowers  that 
deck  the  marriage  bower,  to  show 
with  grinning,  grunting  satisfaction 
the  dung  they  flourish  in"?  If  so 
you  are  neither  human  nor  unhuman 
but  inhuman :  a  sneaking  degener- 
ate indulging  in  the  secret  places  of 
your  soul  a  perverted  art  you  would 
be  ashamed  to  confess  to  decent 
people  in  the  open. 

And  you  will  not  escape  this  de- 
generate form  of  inhumanity  simply 
by  fighting  it  directly.  That  often 
only  consolidates  and  confirms  the 
perversity.  Deliverance  comes  by 
cultivating  noble  art  and  enjoying 
20 


Art 

good  literature :  for  art  is  so  much 
more  subtle  and  pervasive  than  most 
of  man's  other  interests,  that  the 
best  way  to  keep  perverse  art  and 
perverted  imagination  out  is  to  bring 
noble  imagination  and  good  art  in. 
As  the  author  of  ''Ecce  Homo"  has 
told  us,  "No  heart  is  pure  that  is 
not  passionate,  and  no  virtue  is  safe 
that  is  not  enthusiastic.'' 


21 


HISTORY 

The  animal  for  the  most  part  is 
bound  to  the  present.  To  look  be- 
fore and  after,  to  give  the  present 
its  setting  in  past  and  future,  is  the 
prerogative  of  man;  and  history  is 
its  instrument. 

All  our  human  customs  and  in- 
stitutions have  been  dearly  bought 
by  the  struggles  and  sacrifices  of  our 
ancestors.  To  retrace  the  steps  by 
which  order  and  liberty  in  govern- 
ment, toleration  in  religion,  de- 
cency in  morals,  sincerity  in  art, 
have    been   won ;    to  see   the  ends 

22 


History 

customs  and  institutions  now  obso- 
lete once  served ;  to  cherish  what  is 
still  useful,  and  gently  lay  aside 
what  has  outlived  its  usefulness ; 
to  get  a  taste  of  life  lived  long  ago 
from  first-hand  contact  with  docu- 
ments and  monuments  is  necessary 
if  we  are  to  escape  the  narrow  span 
of  an  ever-vanishing  present  to 
which  the  brutes  are  chained. 

Do  you  fight  over  again  the  de- 
bates and  battles  of  the  American 
Revolution  and  the  Civil  War  ?  Do 
you  retrace  the  slow  development  of 
Enghsh  liberty;  win  nationality  for 
their  countries  with  Bismarck  and 
Cavour ;  see  the  splendor  and  horror 

23 


Are  You  Human  ? 

of  the  Revolution  in  France ;  dwell 
in  the  Holy  Roman  Empire ;  and 
go  back  to  the  foundations  of  law 
in  Rome,  the  first  flush  of  civiliza- 
tion in  Greece  ?  Have  you  rich 
interests  in  other  lands  ;  dear  friends 
among  the  great  of  long  ago  ?  Do 
you  cherish  the  civilization  you  enjoy 
not  merely  for  its  comforts  and  im- 
munities, but  for  the  heroes  and 
patriots  and  martyrs  with  whose 
lifeblood  they  were  bought  ? 

Then  you  rise  above  the  bondage 
of  the  animal  into  the  liberty  of 
man. 

Or  do  you  live  in  the  fleeting, 
unilluminated  present ;  seeing  merely 
24 


History 

the  dull,  dead  facts  before  your  half- 
closed  eyes ;  forgetting  the  heroisms 
and  sacrifices  out  of  which  they 
came ;  and  therefore  powerless  to 
forecast  and  shape  the  forms  into 
which  they  shall  develop  ? 

Then  you  are  merely  an  animal 
mind  in  a  human  body.  You  are 
unhuman. 

Or  do  you  in  your  blind  stupidity 
think  what  is  always  was  and  ever 
shall  be  ?  Do  you  cling  to  the  old 
just  because  it  is  old ;  no  matter 
how  many  facts  and  needs  it  fails 
to  meet  ?  Then  you  are  one  kind 
of  an  inhuman  being,  —  the  stupid 
conservative  to  whom  the  present 

25 


Are  You  Human  ? 

is  dead  and  rigid  just  because  the 
past  never  was  mobile  and  alive. 

Or  do  you  in  ruthless  anarchism 
smash  everything  that  fails  to  work 
exactly  to  your  liking  ?  Do  you  dis- 
card old  creeds  because  they  are  not 
at  all  points  credible;  throw  over- 
board political  constitutions  and  safe- 
guards because  they  work  incidental 
injustice;  seek  to  abolish  private 
property  because  most  workers  are 
underpaid,  and  some  starve ;  abolish 
discipline  in  education  because  the 
traditional  curriculum  has  brought 
down  from  the  past  some  anomalies, 
and  some  scTioolmasters  have  been 
tyrants  or  old  fogies  ? 
26 


History 

Then  you  are  another  kind  of  in- 
human being :  —  the  reckless  radi- 
cal, throwing  out  the  baby  with  the 
bath:  in  petulance  condemning  the  90 
or  95  per  cent  that  is  sound  and  useful 
in  ecclesiastical,  political,  economic 
and  educational  tradition,  because 
like  all  things  human  they  carry  their 
5  or  10  per  cent  of  waste  and  slag. 

Into  one  or  the  other  of  these  oppo- 
site inhumanities  —  stupid  conserva- 
tism or  reckless  radicalism  —  every 
man  is  sure  to  fallwho  ventures  to  pass 
from  present  to  future  save  through 
the  portals  of  history,  —  through  an 
intelligent  and  reverent  appreciation 
of  the  achievements  of  the  past. 
27 


VI 

PHILOSOPHY 

Athletics,  society,  science,  art, 
history,  are  however  only  so  many 
fractions  of  Kfe.  Neither  of  them, 
nor  all  together,  with  business,  poli- 
tics, wealth,  and  love  thrown  in,  can 
make  us  see  life  whole,  and  lift  us 
to  the  eternal  point  of  view.  That 
is  the  province  of  philosophy :  to 
see  real  unity  underneath  seeming 
diversity;  to  discover  order  in  ap- 
parent chaos ;  to  unveil  mind  in 
the  disguises  of  matter;  to  throw 
28 


Philosophy 

the  bridges  of  rational  hypothesis 
across  the  chasms  of  bhnd  unin- 
teUigibility,  —  and  to  do  this  not  in 
conceited  and  futile  independence, 
but  in  all  the  light  the  masters  of 
reflection,  Plato,  Aristotle,  Descartes, 
Spinoza,  Kant,  Hegel,  Royce,  Berg- 
son,  can  lend  you. 

Do  you  then  under  some  unifying 
principle,  —  ideas,  energy,  monads, 
reason,  will,  the  thing  that  works, 
the  vital  impulse,  happiness,  duty,  or 
self-realization,  —  endeavor  to  unify 
the  world  and  give  man's  life  its 
rational  setting  in  a  coherent  and 
intelligible  whole  ? 

Then  you  are  taking  up  the  philo-  ^ 
29 


Are  You  Human? 

sophic  side  of  your  human  inher- 
itance, and  putting  a  line  of  demar- 
cation between  you  and  the  brutes. 

Or  do  you  take  life  piecemeal : 
now  rising  in  exultation  on  the  flood 
of  fortune  and  partial,  evanescent 
success ;  now  going  down  in  despair 
before  some  petty,  passing  misfor- 
tune ?  Beyond  the  trivial  circle  of 
your  personal  concern  is  there  a 
hard  wall  into  which  you  never  try 
to  penetrate,  before  which  your 
thinking  stops  hopeless  and  dead  ? 

Then  you  are  unhuman ;  and  su- 
perstition lieth  at  your  mind's  door. 

Or  worst  of  all,  being  selfish  and 
sensual  yourself,  do  you  with  the 
30 


Philosophy 

aid  of  some  Omar  Khayyam  or 
Nietzsche  make  for  yourself  a  philos- 
ophy of  materialism  and  irrespon- 
sibility; not  honestly  thought  out, 
but  fashioned  in  the  image  of  your 
own  base  desires  or  arrogant  conceit  ? 
Do  you  do  for  yourself  what  the  ruling 
class  of  a  great  nation  has  done  — 
make  a  philosophy  to  justify  your 
greed  and  pride :  reckless  of  the 
ruin  it  brings  on  its  victims  ?  Do 
you  conjure  up  or  borrow  second- 
hand some  fine  formula,  like  the 
"superman,'' or  "'the  law  of  nature,'' 
or  the  exemptions  of  genius,  or  the 
supreme  rights  of  passion,  to  justify 
your  lust  and  lawlessness  ? 
31 


Are  You  Human? 

Then  you  are  inhuman ;  you  are 
perverting  to  ignoble  and  degener- 
ate ends  a  counterfeit  philosophy; 
and  you  will  bring  on  yourself,  and 
all  who  have  the  misfortune  to  be 
intimately  associated  with  you, 
some  such  curse  as  the  deluded 
disciples  of  Nietzsche,  Treitschke, 
and  Bernhardi  have  brought  on  the 
modern  world.  You  will  be  not  a 
philosopher,  but  a  sophist. 


32 


VII 

BUSINESS 

Aristocracies  have  always  looked 
down  on  business  as  material  and 
sordid.  With  the  rise  of  Christian 
democracy  the  tables  have  been 
turned ;  and  we  now  look  down 
with  pity  on  the  man  who,  whether 
from  inherited  wealth,  or  incapacity, 
will  not  or  can  not  take  his  part  in 
the  world's  work.  The  man  who 
lives  on  other  persons'  toil  and  en- 
terprise is  missing  one  of  the  essential 
human  experiences. 
D  33 


Are  You  Human? 

Not  until  you  can  produce  in 
quality  and  quantity,  at  the  time 
and  place  where  it  is  wanted,  some 
valuable  article  or  service,  are  you 
a  full-grown  man.  To  be  more 
served  than  serving,  since  Christ 
came  and  democracy  has  interpreted 
him,  is  a  badge  of  inferiority. 

Do  you  plan  to  carry  on  your  busi- 
ness or  profession  as  your  little  con- 
tribution to  the  great,  complicated, 
beneficent  whole  .^  Are  you  deter- 
mined to  give  at  least  as  much  and  as 
good  as  you  take  .?  Are  you  resolved 
to  make  your  product  or  service  sound 
and  genuine,  however  fraudulent  cus- 
tomers or  competitors  may  be  t 

34 


Business 

If  so,  your  farming,  your  manu- 
facturing, your  trade,  your  profes- 
sion will  make  a  man  of  you  —  strong 
with  a  human  strength  nothing  less 
arduous  and  exacting  can  develop. 

Or  do  you  aim  by  inherited  or 
married  wealth  to  shirk  all  the 
hard  work  of  hand  or  brain ;  con- 
suming much,  producing  little  or 
nothing  ?  Or  if  poverty  compels  you 
to  work,  are  you  bent  on  doing  as 
little  as  you  can  ;  treating  your  work 
as  so  much  drudgery  to  be  gotten 
through  as  easily  as  possible,  with 
no  interest  in  the  process  and  no 
pride  in  the  product  ?  Then  you  are 
not  a  man,  but  a  shirk  and  a  para- 

35 


Are  You  Human  ? 

site.  For  without  useful,  difficult, 
enthusiastic  work,  paid  or  gratuitous, 
public  or  domestic,  man  is  not  man. 
Or,  worst  of  all,  do  you  go  into 
business  merely  to  make  money, 
regardless  of  how,  or  out  of  whom, 
you  make  it  ?  Do  you  misrepre- 
sent the  goods  you  make  or  sell  ? 
Do  you  promote  fraudulent  enter- 
prises, or  wreck  sound  ones  by  dis- 
honest manipulation  ?  Do  you  look 
on  business  merely  as  a  vast  pool 
from  which  to  scoop  out  indifferently 
honest  or  dishonest  gains  ?  Then 
you  are  inhuman;  and  the  bigger 
the  business  you  do  on  these  inhuman 
terms,  the  more  inhuman  you  become. 

36 


VIII 

POLITICS 

Without  law,  order,  government, 
police  protection,  military  force, 
and  officers  to  make  and  execute 
the  laws,  society  soon  would  lapse 
into  savagery.  To  study  political 
science,  to  form  and  express  politi- 
cal opinion ;  to  support  good  meas- 
ures and  honest  and  able  men :  to 
run  for  office  yourself  as  soon  as 
financial  independence  makes  it 
possible  to  do  so  without  becoming 
dependent  on  the  distributors  of 
political  favors,  —  this  is  the  least 
37 


Are  You  Human? 

you  can  do  as  citizens  of  a  free  state. 

Do  you  then  know  how  poHtical 
poHcies  have  worked  in  the  past  and 
are  working  in  other  lands  to-day  ? 
Are  you  on  the  lookout  for  needed 
reforms  in  representation,  adminis- 
tration, legislation,  and  government 
regulation  ?  Is  the  public  interest 
as  precious  to  you  as  your  own  ;  and 
the  quality  of  public  service  as 
zealously  guarded  as  the  efficiency 
of  those  who  serve  you  ? 

Then  you  are  human  in  your 
citizenship. 

Or  do  you  leave  all  this  to  pro- 
fessional politicians,  who  care  as 
little  as  you  for  the  public  interest, 
38 


Politics 

but  more  for  what  they  can  get  out 
of  the  public  in  salaries  and  graft  ? 

Then  you  are  unhuman  :  unworthy 
of  the  state  that  gives  you  law  and 
liberty,  protection  and  prosperity. 

Or  are  you  yourself  in  politics  for 
what  you  can  get  out  of  it  in 
franchises,  discriminations,  tariffs, 
favors,  spoils ;  seeking  to  get  your- 
self, or  your  friends,  or  your  class, 
supported  at  the  public  expense  ? 

Then  you  are  inhuman ;  you  are 
the  only  kind  of  traitor  the  modern 
state  in  times  of  peace  and  plenty 
has  to  fear.  Until  such  men  as  you 
are  recognized  and  branded  as 
traitors  the  republic  is  not  safe. 

39 


IX 

WEALTH 

To  make  money  honestly  is  often 
hard,  but  not  so  hard  as  it  is  to 
spend  it  wisely  and  generously. 
Yet  unless  it  is  invested  or  spent 
in  ways  wisely  expressive  of  one's 
interests  and  aims,  money  is  not 
wealth ;  and  does  not  humanize  its 
owner.  Unused  money  is  a  dis- 
grace, showing  that  its  owner  has 
more  power  than  he  is  competent 
to  exercise. 

Do   you  aim  to  be  a  rich  man  ? 
40 


Wealth 

That  question  cannot  be  answered  by 
telling  how  many  houses  and  lands, 
stocks  and  bonds,  you  hope  to  have. 
We  must  ask  further :  Do  you  plan 
to  support  a  family  ?  help  friends  ? 
relieve  neighbors  ?  promote  re- 
forms ?  pay  your  taxes  as  your  fair 
share  of  the  public  expense  ?  sus- 
tain hospitals,  schools,  missions, 
playgrounds  ? 

If  so,  you  are  aiming  to  be  a  rich 
man  ;  you  are  human  on  this  difficult 
side  of  wealth :  for  your  money,  be 
it  little  or  much,  is  the  effective 
expression  of  a  rich  and  devoted 
spirit. 

Or  do  you  hoard  your  money,  or 

41 


Are  You  Human  F 

spend  it  on  petty  personal  gratifica- 
tions, or  run  in  debt  for  needless 
luxuries,  or  give  it  away  carelessly 
in  response  to  uninvestigated  im- 
portunity ? 

Then  you  are  a  pauper  yourself, 
and  a  cause  of  poverty  in  others. 
You  are  unhuman  in  your  misuse 
of  wealth. 

Or  will  you  try  to  make  a  splurge 
with  your  money  ?  Will  you  buy 
things  you  don't  care  for  just  for 
the  sake  of  being  seen  to  have  them  ? 
Will  you  live  in  a  bigger  house  than 
you  can  enjoy  as  a  home,  or  use  in 
hospitality  ?  Will  you  travel  inces- 
santly in  restless  irresponsibility  ? 
42 


Wealth 

Will  you  allow  the  workers  of  the 
world  to  do  more  for  you  than  you 
do  for  them  ? 

Then  your  money  will  be  a  curse  to 
you  and  to  all  with  whom  you  come 
in  contact.  To  the  extent  of  the 
power  your  money  gives,  you  will 
make  the  world  a  harder,  colder, 
cruder  world  than  it  would  be  if 
you  were  dead  and  buried,  and 
your  wealth  were  distributed  among 
generous  and  responsible  heirs.  You 
are  inhuman  !  Your  whole  attitude 
towards  money  reveals  your  sordid 
selfishness  and  heartless  inhumanity. 


43 


X 

LOVE 

We  are  persons,  and  can  develop 
our  personality  only  through  other 
persons.  The  incidental  and  super- 
ficial contacts  with  others  in  ath- 
letics, society,  business,  and  politics 
are  not  enough  to  bring  out  the 
best  in  us.  We  must  have  friends 
with  whom  we  share  our  deepest 
interests.  Yet  even  friends  are  not 
enough.  The  family,  the  love  of 
wife  and  children,  the  responsibili- 
ties and  sacrifices  of  maintaining  a 

44 


Love 

home,  are  the  great  agencies  for 
humanizing  men.  The  man  who 
misses  that  is  only  half  or  quarter 
of  the  man  he  was  meant  to  be. 

Do  you  then  plan  to  share  life's 
joys  and  sorrows  with  some  woman 
who  shall  call  out  all  your  chivalry, 
and  keep  you  at  your  best  ?  Do 
you  desire  children  with  a  desire 
that  keeps  you  clean  and  sound  that 
you  may  give  them  your  uncon- 
taminated  best .?  Are  you  willing 
to  take  on  whatever  economic  bur- 
den may  be  necessary  to  their  sup- 
port and  education  and  start  in 
life  ?  Then  you  are  human  with 
the  finest  qualities  of  humanity. 

45 


Are  You  Human? 

Or  are  you  too  proud  or  too  shy 
to  meet  women  on  frank  and  friendly 
terms  ?  Do  you  prefer  club  life  with 
its  cheap  luxury  above  the  struggle 
to  support  a  family  ?  Then  you 
are  unhuman;  and  outraged  nature 
will  inflict  her  automatic  penalty 
which  forbids  that  so  unhuman  a 
person  shall  be  reproduced  and  rep- 
resented in  future  generations. 

Or,  worst  and  lowest,  do  you, 
while  shirking  love's  responsibilities, 
in  selfish  sensuality  seize  on  the 
physical  pleasures  nature  for  her 
own  shrewd  ends  has  linked  with 
love  ?  Do  you  buy  your  brief  grati- 
fication  at   the    cruel    cost   of  the 

46 


Love 

degradation  of  some  woman,  or  a 
whole  class  of  women,  and  at  the 
risk  of  disease  to  yourself  and  your 
future  family  ? 

Then  you  are  neither  man  nor 
brute;  for  the  brutes,  not  having 
the  social  standards  man  has  evolved, 
cannot  inflict  on  one  another  the 
fearful  penalties  human  society  in 
self-protection  has  attached  to 
woman's  wrong.  You  are  stabbing 
humanity  at  its  most  delicate  and 
sensitive  point ;  proving  yourself  un- 
worthy of  the  human  mother  who 
bore  you ;  and  taking  your  place 
below  the  brutes,  with  the  fiends. 
For  this  robbing  a  woman,  or  a  class 
47 


Are  You  Human? 

of  women,  of  their  birthright  of 
self-respect  and  social  honor,  in  re- 
turn for  feigned  love  or  a  money  fee, 
is  the  lowest  depth  of  cruelty  and 
inhumanity  to  which  a  fiend  in 
human  form  can  sink. 


48 


XI 

MORALS 

The  customs,  rules,  laws,  and  in- 
stitutions which  humanity  has 
evolved  for  the  regulation  of  life, 
"the  precipitate  of  mankind^s  pro- 
longed experiment  in  living,''  morals, 
in  other  words,  are  the  ways  in 
which  experience  has  shown  that 
men  must  walk  if  they  will  escape 
hate,  strife,  war,  ugliness,  indecency, 
disease,  and  untimely  death. 

Do  you  put  truth  above  the  con- 
venience of  lying  ?    honesty    above 
E  49 


Are  You  Human  ? 

the  profits  of  fraud  ?  temperance 
above  the  gratification  of  appetite 
and  passion  ?  Are  you  bearing  your 
fair  share  of  the  burden  of  maintain- 
ing and  improving  the  standards  of 
wholesome,  happy  human  Hving 
which  generations  of  self-controlled, 
self-sacrificing  men  have  laboriously 
erected  ? 

Then  you  arc  human :  a  worthy 
member  of  the  company  of  heroes 
and  martyrs  who  have  made,  are 
making,  and  shall  continue  to  make 
the  glory  of  our  common  humanity. 

Or  do  you  act  as  the  crowd  acts 
with  which  you  happen  to  be  ?  Is 
your  conduct  the  result  of  your 
SO 


Morals 

environment  ?  Do  you  observe  law 
when  penalty  compels,  and  break  it 
when  you  think  you  can  do  so  and 
escape  detection  ? 

Then  you  are  unhuman :'  a  mere 
resultant  of  the  physical  and  social 
forces  that  chance  to  play  upon  you. 
You  are  not  a  free  and  original  man : 
but  an  enslaved,  driven  thing. 

Or  do  you  in  open  defiance  trample 
on  these  conditions  of  common  well- 
being  ?  Do  you  boast  of  cheating 
your  creditor  out  of  his  dues ;  glory 
in  successful  trickery;  tell  stories 
that  reek  with  debauchery  and 
lust ;  speak  contemptuously  of  truth, 
purity,  honesty  and  honor  'i 
SI 


Are  You  Human  ? 

Then  you  are  tearing  down  hu- 
manity's most  costly  structure; 
undermining  the  sacred  foundations 
of  happiness  reared  by  generations 
of  your  human  ancestors.  You  are 
inhuman. 


52 


XII 

RELIGION 

There  is  only  one  thing  more 
sacred  than  morality,  and  that  is 
religion  —  the  grateful  and  reverent 
obedience  to  the  one  God  who  is 
seeking  and  serving  the  welfare  of 
all  his  human  children.  Such  obedi- 
ence and  reverent  service  of  this 
Fatherly  Will,  and  the  resolute  and 
sacrificial  fighting  of  all  that  opposes 
it,  is  the  crowning  human  experience. 
Jesus  lived  that  life  uniquely  and 

S3 


Are  You  Human? 

supremely ;  tens  of  thousands  of  his 
followers,  imperfectly  but  genuinely, 
are  living  in  that  high  and  holy  ex- 
perience of  doing  the  Father's  will 
to  all  our  brother  men. 

Do  you  offer  yourself  gratefully 
and  reverently,  in  private  and  in 
public,  to  the  service  of  God  and 
your  human  brothers  ?  Do  you  find 
hard  things  made  easy  in  the  power 
of  this  high  fellowship ;  heavy  bur- 
dens made  light  by  the  peace  it 
brings ;  sorrow  turned  into  joy  by 
the  light  it  sheds  on  every  form  of 
suffering  and  sacrifice ;  loneliness 
transformed  into  companionship 
through  this  inseparable  relation  of 
54 


Religion 

your  heart  with  the  great  loving 
heart  of  the  Father  ? 

If  so,  you  are  human  on  the  high- 
est plane.     You  are  a  Christian  man. 

Or  are  God,  and  Christ,  and  the 
Spirit  of  Christian  service,  for  you 
mere  words  without  a  personal  mean- 
ing ?  Are  you  kind  to  those  you 
like,  or  from  whom  you  expect 
favors ;  indifferent  and  cold  to 
others  ?  Do  you  take  life  as  it 
comes  in  broken  pieces,  making  no 
attempt  to  bind  them  together 
through  devotion  to  the  mighty 
and  beneficent  purpose  you  share 
with  God  and  Christ  and  all  good 
men  ^. 

55 


Are  You  Human  ? 

If  so,  you  are  not  an  original 
and  creative  power  for  good  in  the 
world,  to  be  counted  on  in  times  of 
stress  and  strain.  You  are  living  on 
the  momentum  your  parents  and 
teachers  have  given  you,  —  a  mo- 
mentum that  is  slowly  but  steadily 
declining  and  will  leave  you  spent, 
empty,  worn  out,  and  broken  down 
—  an  easy  prey  to  the  first  serious 
temptation  that  strikes  you  un- 
awares. You  are  unintrenched,  un- 
prepared :  in  the  inmost  recesses  of 
your  soul  you  are  hollow  and  un- 
human. 

Or  last,  lowest,  and  worst,  do  you 
by  profane  or  cynical  speech,  hypo- 
S6 


Religion 

critical  or  contemptuous  attitude,  not 
only  stay  out  of  this  high  fellowship 
yourself,  but  keep  others  from  enter- 
ing ?  Do  you  misuse  your  special 
gifts  and  opportunities  to  pour  ridi- 
cule on  the  struggles  of  the  noble 
men  and  women  who  are  giving 
themselves  to  the  service  of  God 
through  the  service  of  their  fellow- 
men  ?  Are  you  offending  one  of 
these  little  ones  that  are  trying  to 
live  the  Christian  life  ? 

If  so,  you  are  the  kind  of  man  of 
whom  Jesus  in  burning  indignation 
exclaimed,  "'It  is  profitable  for  him 
that  a  great  millstone  should  be 
hanged  about  his  neck  and  that  he 
57 


Are  You  Human  ? 

should  be  sunk  in  the  depth  of  the 
sea/'  At  the  highest  level  humanity 
has  reached,  you  are  not  merely  nega- 
tive and  unhuman ;  you  are  hateful 
and  inhuman. 


S8 


CONCLUSION 

Human,  unhuman,  or  inhuman  you 
must  be  in  every  relation  of  life. 
If  you  find  yourself  human  at  any 
point,  thank  God ;  but  remember 
that  the  only  way  to  stay  human  is 
to  keep  the  human  qualities  in  active 
exercise.  To  him  who  exercises  the 
humanity  he  has,  humanity  is  given 
more  abundantly ;  but  from  him  who 
neglects  to  exercise  it  there  is  taken 
away  the  little  he  seemeth  to  have. 

If  you  find  yourself  unhuman  at 
any  point,   do  not  be  discouraged. 
59 


Are  You  Human  ? 

It  is  astonishing  how  much  in- 
terest and  capacity  you  will  discover 
in  yourself  for  society  or  art  or  busi- 
ness or  religion,  if  you  associate  with 
persons  who  have  these  interests : 
and  try  to  find  the  enjoyment 
they  find  in  them.  You  will 
acquire  them  as  you  acquire  the 
power  to  swim  or  sing :  by  try- 
ing before  you  can  do  it ;  making 
errors  ;  and  gradually  eliminating  the 
errors  that  you  make.  The  grand- 
stand is  the  only  place  where  errors 
are  not  made :  and  the  courage  to 
make  and  correct  errors  is  the  secret 
of  coming  to  be  human ;  whether  in 
athletics  or  society,  science  or  art, 
60 


Conclusion 

business  or  politics,  morals  or  re- 
ligion. To  refuse  to  accept  our 
unhumanity  at  any  point  as  final, 
is  the  way  to  overcome  it,  and  be- 
come human.  For  at  every  point 
we  are  all  to  some  extent  potentially 
human. 

If  you  have  found  yourself  in- 
human at  any  point,  that  is  a  much 
more  serious  matter.  For  inhu- 
manity is  seldom  confined  to  a  single 
point.  It  has  underground,  sub- 
conscious roots  that  spread.  To  be 
inhuman  at  one  point  is  to  be  in 
danger  of  becoming  selfish,  heart- 
less, irresponsible,  and  inhuman 
through  and  through.  There  is  only 
6i 


Are  You  Human? 

one  way  of  escape.  It  is  to  be 
ashamed,  and  sorry ;  to  confess  it, 
and  renounce  it,  and  fight  it.  You. 
need  not  stay  inhuman  an  instant 
longer  than  you  choose.  The  ef- 
fects on  yourself  and  on  others  of 
mean,  inhuman  acts  and  attitudes 
will  persist  and  work  cruel  harm. 
But  the  instant  you  are  genuinely 
sorry  and  ashamed,  and  resolved  to 
renounce  it,  that  instant  the  fetters 
of  inhumanity  drop  from  your  limbs  ; 
and  you  stand  up  a  free  man,  clothed 
not  in  the  inhumanity  you  despise, 
but  in  the  humanity  you  admire  and 
strive  to  become.  That  is  the  great 
Gospel  Christ  brought  to  the  world. 
62 


Conclusion 

In  the  sight  of  God,  of  Christ,  and 
of  all  human  men  you  are  not  the 
mean,  inhuman  being  you  have  been 
and  despise ;  you  are  the  generous 
human  being  you  desire  to  be  and 
shall  become.  There  is  hope,  eman- 
cipation, humanity  for  the  worst 
man  who  earnestly  desires  it.  How- 
ever inhuman  you  may  have  been, 
you  are  from  this  time  forth  as  human 
as  you  sincerely  desire  and  strive 
to  be. 

A  parable  may  make  this  clear. 
Three  men  are  climbing  a  mountain. 
One,  the  inhuman  man,  is  near  the 
base.  The  second,  the  unhuman 
man,  is  halfway  up.     The  third,  the 

63 


Are  You  Human? 

human  man,  is  almost  at  the  top. 
Which  of  the  three  will  reach  the 
summit  first  ?  You  say  the  third, 
the  human  man.  So  until  the 
advent  of  Christ  all  the  world  an- 
swered. He  however  said,  ^'You 
can't  tell  until  you  look  inside  of 
these  three  men."  Suppose  that 
on  looking  inside  you  find  the  man 
near  the  top,  the  human  man,  com- 
placent, having  seen  enough,  and 
standing  still.  The  man  halfway 
up,  the  unhuman  man,  is  undecided 
whether  to  go  up  or  down.  The  in- 
human man,  the  man  down  at  the 
base,  has  his  eyes  fixed  on  the  sum- 
mit, and  is  determined  to  reach  it. 

64 


Conclusion 

Which  of  the  three  will  reach  the 
summit  first  ?  The  man  at  the  bot- 
tom, the  inhuman  man  —  if  he  is 
sincerely  sorry  and  ashamed  of  his 
inhumanity,  and  determined  at  all 
costs  to  be  human. 

May  you  be  able  to  say  with  the 
Latin  poet,  ^^  Homo  sum  humani  nil 
a  me  alienum  puto^^  —  "I  am  a  man 
and  deem  nothing  human  foreign  to 
myself."  Or  better  still,  may  it  be 
said  of  you  at  the  end  :  — 

"  His  life  was  gentle  and  the  elements 
So  mixed  in  him,  that  Nature  might  stand 

up 
And   say  to   all  the  world,  'This  was  a 


^65 


Printed  in  the  United  States  of  America. 


'TpHE  following  pages  contain  advertisements  of 
books  by  the  same  author  or  on  kindred  subjects 


The  Gospel  of  Good  Will  as  Re- 
vealed in  Contemporary  Christian 
Scriptures 

The  Lyman  Beecher  Lectures  at  Yale  University  for  191 6 

By  WILLIAM  DeWITT  HYDE 

President  of  Bowdoin  College  and  Author  of  "The  Five  Great 

Philosophies  of  Life,"  etc. 

Clothy  i2mo,  $1.50 

This  book  goes  straight  to  the  heart  of  the  Gospel  to  be  preached 
and  practiced — the  Gospel  that  Christ  expects  men  to  be  great 
enough  to  make  the  good  of  all  affected  by  their  action,  the  object 
of  their  wills,  as  it  is  the  object  of  the  will  of  God.  "The  Chris- 
tian,'' President  Hyde  writes,  "is  not  a  'plaster  saint'  who  holds 
'safety  first'  to  be  the  supreme  spiritual  grace,  but  the  man  who 
earns  and  spends  his  money,  controls  his  appetites,  chooses  peace 
or  war  and  does  whatever  his  hand  finds  to  do  with  an  eye  single 
to  the  greatest  good  of  all  concerned.  Sin  is  falling  short  of  this 
high  heroic  aim.  ...  To  the  Christian  every  secular  vocation 
is  a  chance  to  express  Good  Will  and  sacrifice  is  the  price  he  gladly 
pays  for  the  privilege.  .  .  .  Christian  character  and  Christian 
virtues  will  come  not  by  direct  cultivation  but  as  by-products  of 
Good  Will  expressed  in  daily  life.  The  church  is  a  precious  and 
sacred  instrument  for  transforming  men  and  institutions  into 
sons  and  servants  of  Good  Will."  These  extracts  indicate  in  a 
measure  the  trend  of  President  Hyde's  theme  which  he  has  treated 
fully  and  in  a  practical  way  that  will  appeal  to  all  thinkers. 


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The  Five  Great  Philosophies  of  Life 

By  WILLIAM    DeW.   HYDE 

President  of  Bowdoin  College 

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The  five  centuries  from  the  birth  of  Socrates  to  the  death  of  Christ 
produced  five  principles :  The  Epicurean  pursuit  of  pleasure ;  the 
Stoic  law  of  self-control ;  the  Platonic  Plan  of  Subordination ;  the 
Aristotelian  Sense  of  Proportion  ;  and  the  Christian  Spirit  of  Love. 
The  purpose  of  this  book,  which  is  a  revised  and  considerably  en- 
larged edition  of  "  From  Epicurus  to  Christ,"  is  to  let  the  masters  of 
these  sane  and  wholesome  principles  of  personality  talk  to  us  in 
their  own  words. 


Practical  Idealism 

By  WM.  DeWITT  HYDE,  D.D. 

Clothy  i2mo,  $1.50 

"  A  book  of  singular  lucidity  and  of  ethical  vigor  and  practical 
philosophy,  utterly  free  from  theological  bias,  wide  in  the  outlook  of 
keen  thought  and  warm  feeling,  and  admirably  interpreting  'the 
spiritual  significance  of  everyday  life.'  " —  The  Outlook. 

"  Full  of  much  that  is  intellectually  stimulating,  and  full  too,  as  its 
title  signifies  it  was  meant  to  be,  of  much  that  is  practically  helpful." 
—  Church  Union, 

"Whoever  reads  this  volume  .  .  .  will  concede  readily  that  it 
deserves  the  highest  commendation.  Certainly  we  recall  no  other 
treatise  upon  its  topic  which  we  consider  its  equal.  It  is  exceedingly 
concise  and  compact.  It  is  characteristically  candid  and  large- 
minded.  It  outlines  its  subject  with  proper  concentration  of  atten- 
tion upon  essential  points,  and  its  interest  increases  to  the  climax. 
Its  style  is  unusually  lucid  and  intelligible."  —  The  Congregationalist. 


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BY  THE  SAME  AUTHOR 

Outlines  of  Social  Theology 

PART   I.     THEOLOGICAL 

II.     ANTHROPOLOGICAL 
III.     SOCIOLOGICAL 

Cloth,  i2mo,  $1.50 
"  It  contains  something  more  than  commonly  well  worth 
reading.  The  keynote  of  the  volume,  as  we  read  it,  is 
sounded  in  the  first  sentence  of  Chapter  IV  :  ^  It  is  impos- 
sible to  separate  God  from  man  or  man  from  God.  They 
are  correlative  terms.'  The  author  plants  himself  firmly  on 
this  social  conception  of  theology,  and  holds  it.  The  book 
is,  all  through,  very  much  out  of  the  ordinary  line.  It  does 
not  fly  in  the  face  of  settled  convictions,  nor  contradict  the 
traditional  creeds.  The  subject  is  set  up  for  discussion  in  a 
different  light  and  in  new  and  delightfully  suggestive  rela- 
tions."—  The  Independent. 

"  A  most  welcome  book.  It  is  something  far  better  and 
more  desirable  than  its  title  would  indicate.  We  think  he 
deserves  credit  for  something  more  thorough  and  lasting 
than  he  is  willing  to  claim.  At  any  rate,  he  traverses  from 
end  to  end  the  whole  region  of  religion,  on  the  side  both 
of  theory  and  of  practice,  and  explores  it  in  the  light  of  the 
science  and  thinking  and  spirit  of  our  day.  The  author's 
gift  of  telling  utterance,  his  fine  feeling,  and  lofty  purpose 
seem  never  to  fail  him.  He  shows  that  he  has  in  rare  de- 
gree the  gifts  of  the  preacher,  and  that  these  chapters  were 
first  spoken  as  sermons.  They  lose  in  print  none  of  their 
reality  and  practical  efficiency.  It  is  a  good  omen  that  this 
first  attempt  at  a  thorough  restatement  of  Christian  doctrine 
should  command  the  service  of  the  art  to  please  and  con- 
vince, and  partake  both  of  the  ^  grace  and  truth  which  came 
by  Jesus  Christ.'" —  The  Congregationalist. 


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CHURCH  PRINCIPLES  FOR  LAY  PEOPLE 

The  Episcopal  Church,  Its  Faith  an 
Order 


i 


By  GEORGE  HODGES 

Dean  of  the  Episcopal  Theological  School 

Cloih,  i2mo,  ^.;- 
This  book  is  intended  for  three  groups — the  younger  clergymen, 
who  will  find  in  the  analyses  prefaced  to  the  chapters  material  that 
will  be  valuable  in  their  own  teaching,  members  of  confirmatioi 
classes  who  will  be  helped  by  the  summaries  which  it  contains 
and  persons  who  are  desirous  of  knowing  the  doctrine  and  dis- 
cipline of  the  Episcopal  Church.  The  volume  embodies  the  results 
of  twenty  years'  experience  in  the  instruction  of  students  in  the 
Episcopal  Theological  School.  In  the  midst  of  many  natura 
differences  of  emphasis  and  opinion  those  positions  are  indicate* 
in  this  work  in  which  most  members  of  the  Episcopal  Churcj 
are  substantially  agreed. 


Why  Men  Pray 


By  CHARLES  LEWIS  SLATTERY 
Rector  of  Grace  Church,  New  York  City 

Clothj  i2mo,  $.75 

Dr.  Slattery  defines  prayer  roughly  as  "talking  with  the  unseen.*' 
In  his  book  he  does  not  argue  about  prayer  but  rather  sets  down 
in  as  many  chapters  six  convictions  which  he  has  concerning  it. 
These  convictions  are,  first,  that  all  men  pray;  second,  that  prayer 
discovers  God,  that,  in  other  words,  when  men  become  conscious 
of  their  prayer  they  find  themselves  standing  face  to  face  with  one 
whom  in  a  flash  they  recognize  as  God;  third,  prayer  unites  men; 
fourth,  God  depends  on  men's  prayer;  fifth,  prayer  submits  to 
the  best;  and  sixth,  prayer  receives  God. 


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BY  THE  SAME  AUTHOR 

Outlines  of  Social  Theology 

PART   I.     THEOLOGICAL 

II.     ANTHROPOLOGICAL 
III.     SOCIOLOGICAL 

Cloth,  i2mo,  $1.50 
"  It  contains  something  more  than  commonly  well  worth 
reading.  The  keynote  of  the  volume,  as  we  read  it,  is 
sounded  in  the  first  sentence  of  Chapter  IV :  ^t  is  impos- 
sible to  separate  God  from  man  or  man  from  God.  They 
are  correlative  terms.'  The  author  plants  himself  firmly  on 
this  social  conception  of  theology,  and  holds  it.  The  book 
is,  all  through,  very  much  out  of  the  ordinary  line.  It  does 
not  fly  in  the  face  of  settled  convictions,  nor  contradict  the 
traditional  creeds.  The  subject  is  set  up  for  discussion  in  a 
different  light  and  in  new  and  delightfully  suggestive  rela- 
tions."—  The  Independent. 

"  A  most  welcome  book.  It  is  something  far  better  and 
more  desirable  than  its  title  would  indicate.  We  think  he 
deserves  credit  for  something  more  thorough  and  lasting 
than  he  is  willing  to  claim.  At  any  rate,  he  traverses  from 
end  to  end  the  whole  region  of  religion,  on  the  side  both 
of  theory  and  of  practice,  and  explores  it  in  the  light  of  the 
science  and  thinking  and  spirit  of  our  day.  The  author's 
gift  of  telling  utterance,  his  fine  feeling,  and  lofty  purpose 
seem  never  to  fail  him.  He  shows  that  he  has  in  rare  de- 
gree the  gifts  of  the  preacher,  and  that  these  chapters  were 
first  spoken  as  sermons.  They  lose  in  print  none  of  their 
reality  and  practical  efficiency.  It  is- a  good  omen  that  this 
first  attempt  at  a  thorough  restatement  of  Christian  doctrine 
should  command  the  service  of  the  art  to  please  and  con- 
vince, and  partake  both  of  the  '  grace  and  truth  which  came 
by  Jesus  Christ.' " —  The  Congregationalist, 


THE   MACMILLAN   COMPANY 

Publishers  64-66  Fifth  Avenue  New  York 


CHURCH  PRINCIPLES  FOR  LAY  PEOPLE 

The  Episcopal  Church,  Its  Faith  and 
Order 

By  GEORGE  HODGES 

Dean  of  the  Episcopal  Theological  School 

Cloth,  i2mo,  $.7$ 
This  book  is  intended  for  three  groups — the  younger  clergymen 
who  will  find  in  the  analyses  prefaced  to  the  chapters  material  that 
will  be  valuable  in  their  own  teaching,  members  of  confirmation 
classes  who  will  be  helped  by  the  summaries  which  it  contains, 
and  persons  who  are  desirous  of  knowing  the  doctrine  and  dis- 
cipline of  the  Episcopal  Church.  The  volume  embodies  the  results 
of  twenty  years^  experience  in  the  instruction  of  students  in  the 
Episcopal  Theological  School.  In  the  midst  of  many  natural 
differences  of  emphasis  and  opinion  those  positions  are  indicated 
in  this  work  in  which  most  members  of  the  Episcopal  Church 
are  substantially  agreed. 


Why  Men  Pray 


By  CHARLES  LEWIS  SLATTERY 
Rector  of  Grace  Church,  New  York  City 

Clothy  i2mo,  $.75 

Dr.  Slattery  defines  prayer  roughly  as  "talking  with  the  unseen." 
In  his  book  he  does  not  argue  about  prayer  but  rather  sets  down 
in  as  many  chapters  six  convictions  which  he  has  concerning  it. 
These  convictions  are,  first,  that  all  men  pray;  second,  that  prayer 
discovers  God,  that,  in  other  words,  when  men  become  conscious 
of  their  prayer  they  find  themselves  standing  face  to  face  with  one 
whom  in  a  flash  they  recognize  as  God;  third,  prayer  unites  men; 
fourth,  God  depends  on  men's  prayer;  fifth,  prayer  submits  to 
the  best;  and  sixth,  prayer  receives  God. 


THE   MACMILLAN   COMPANY 

Publishers         64-66  Fifth  Avenue         New  York 


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